In this video Gurucharan Singh Khalsa, Ph.D., (Director of Training at Kundalini Research Institute – KRI) shares his thoughts on the topic of meditation and in relation to Guru Nanak’s bani/prayer of Japji Sahib. He explains the mental process of meditation.

4 Responses to “The Process of Meditation”

I found this video both inspiring and postulating. Both myself and my wife have recently been working on understanding what meditation means and how to enact this. It is all too simple to be told to naam jap or do simran, but what does this actually mean, what do I focus upon.
Within our classes and self-realisation, meditation is an active participation and not a passive experience. It is the disgarding of the body-conscious and focusing on the soul-conscious and realising my identity as being only soul-conscious. Through the aspects of the soul-conscious – truth, fearlessness, creation, I began to see how this fits in with the mool mantra and maybe the connection through meditation is the realisation of yourself and God as these attributes through the meditation.
I feel that I am only at the start of a journey and would like to understand the rest of the japji sahib in this context. I am at only a shallow depth and find japji sahib descriptive as opposed to instructive. Are there any pointers/references that you link me to to help me understand this bani further.

Jappa is physical repetition where we attend actively to physical sensations- tongue, movement, subtle energy sensations, sound; where we note the mind’s movement in thoughts, feelings,etc; and where we stay aware that we are aware as we merge into the pattern of sound and energy that the mantra or shabd guides our brain into. Silence here is of the ego and needs a feeling of fearless surrender combined with radiant presence. It is very similar to a mindful presence while creating a one-pointed mind that can receive, perceive and conceive the WORD in the mantra or shabd practiced.

Simran is another creature altogether. It requires stillness, and the state of shuniya which is a precursor to the Turiya state. In this state the self boundary is dissolved and merger awakens full intuition. In this state your intention is intimately intertwined with the grace of the guru to fulfillment without effort. In this state In this state there is a seamless spontaneous embodiment of the hukam of your consciousness to BE the humble, fearless, healing, embodiment of god.

So this journey is never completed only lived; the knowledge is never attained, only delivered; the depth of the living shabd guru is so vast we can rest lightly upon it and reflect wisdom and compassion in our every action.

To receive such clarity in thought is truly a blessing and I very much appreciate the time taken for your response.

You mention the different concepts of JapJi Sahib and Simran but can these concepts be taken as a continuum in evolution of thought and/or re-inforcement of each other or is JapJi sahib more an instruction to the enactment of the Simran?

As mentioned, I am taking baby-steps in understanding but are there references or explanations of JapJi sahib within this context of Simran available.

Yours gracefully,

indi

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